“Monks, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there would be no chance of making a complete end of suffering.

“Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.

“Take the case of a person who does a small bad deed, but it lands them in hell. Meanwhile, another person does the same small bad deed, but experiences it in the present life, without even a bit left over, let alone a lot.

“What kind of person does a small bad deed, but it lands them in hell? A person who hasn’t developed their body, virtue, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of person does a small bad deed, but it lands them in hell.

“What kind of person does the same small bad deed, but experiences it in the present life, without even a bit left over, let alone a lot? A person who has developed their body, virtue, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits. That kind of person does the same small bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.

Simile of the Lump of Salt

“Suppose a person was to drop a lump of salt into a small bowl of water. What do you think, monks? Would that small bowl of water become salty and undrinkable?”

“Yes, Bhante. Why is that? Because there is only a little water in the bowl.”

“Suppose a person was to drop a lump of salt into the Ganges river. What do you think, monks? Would the Ganges river become salty and undrinkable?”

“No, Bhante. Why is that? Because the Ganges river is a vast mass of water.”

“This is how it is in the case of a person who does a small bad deed, but it lands them in hell. Meanwhile, another person does the same small bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

Simile of the Thief

“Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While another person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is rich, affluent, and wealthy. That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

This is how it is in the case of a person who does a small bad deed, but they go to hell. Meanwhile, another person does the same small bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

Simile of the Sheep Butcher

It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.

What kind of person can they punish? A person who is poor, with few possessions and little wealth. That’s the kind of person they can punish.

What kind of person can’t they punish? A ruler or their minister who is rich, affluent, and wealthy. That’s the kind of person they can’t punish. In fact, all they can do is raise their joined palms and ask: ‘Please, good sir, give me my sheep or pay me for it.’

This is how it is in the case of a person who does a small bad deed, but it lands them in hell. Meanwhile, another person does the same small bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

Monks, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there would be no chance of making a complete end of suffering.

Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”

At one time the Buddha was staying in the province of Sāvatthī in Jeta’s garden, at Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, worshipped the Buddha respectfully, and sat down to one side. Then she asked the Buddha:

1.“What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential?

2. What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential?

3. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential?

4. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential?”

1.“In this case Mallikā, take a woman who is (i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. (ii) She doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s jealous, envious ,resentful,  and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn (i) she’s ugly, unattractive, and bad-looking; and (ii) poor, with little wealth and few possessions; and (iii) not influential.

2. “Mallikā, take another woman who is (i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. (ii) But she gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s not jealous, envious, resentful, , and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn, (i) she’s ugly, unattractive, and bad-looking; (ii) but rich, prosperous, wealthy, and (iii) influential.

3. “Mallikā, take another woman who (i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness. (ii) But she doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s jealous, envious, resentful, , and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn (i) she’s attractive, good-looking, pretty, and gorgeous; (ii) but poor, with little wealth and few possessions; and (iii) not influential.

4. “Mallikā, take another woman who (i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t  annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness. (ii) She gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) And she’s not jealous, envious, resentful,  and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. If she is reborn as a human again after passing away, wherever she is reborn, (i) she’s attractive, good-looking, pretty, and gorgeous; and (ii) rich, prosperous, wealthy, and (iii) influential.

“Mallikā,
1.“This is why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential.

2. This is why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential.

3. This is why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential.

4. This is why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential.”

When the Buddha taught this Dhamma, Queen Mallikā said to the Buddha:

“Bhante, (i) in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. That is why I am now ugly, unattractive, and bad-looking.

(ii) In another life I must have given others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup; and bedding, housing, and lighting. That is why I am now rich, prosperous, and wealthy.

(iii) In another life, I must not have been jealous, envious, resentful, and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. That is why I am now influential. Bhante, in this royal family I hold authority over all the women.

“So, Bhante, from this day on, (i) I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper; become annoyed, aggressive, and stubborn, or display annoyance, hate, and bitterness. (ii) I will give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting. (iii) I will not be jealous, envious, resentful, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

“Magnificent, Bhante! Magnificent, Bhante! Just as if a man were to set upright what was overturned, to reveal what was hidden,  to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way the Dhamma has been made clear in many ways by the Blessed One. I go for refuge to the Blessed One, to the Dhamma, and to the community of monks. May the Blessed One accept me as a lay follower who has gone for refuge to the Triple Gem, from today onwards, for as long as life lasts.”

In Savatti …

“Monks, killing living beings, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of killing beings, according to that, he will be reborn in the human world with a short lifespan.

“Monks, stealing, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of stealing, according to that, he will be reborn in the human world and his wealth will be ruined or lost.

“Monks, engaging in sexual misconduct, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of sexual misconduct, according to that, he will be reborn in the human world, having enemies with ill will.

“Monks, lying, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of lying, according to that, he will be reborn in the human world and be humiliated and insulted for no reason.

“Monks, using divisive speech, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of divisive speech, according to that, he will be reborn in the human world and his good friends will separate from him.

“Monks, using harsh speech, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of harsh speech, according to that, he will be reborn in the human world, having to hear things which displease him.

“Monks, speaking worthless words, doing it repeatedly and frequently, will cause rebirth in hell, it will cause rebirth in the animal world and ghost world. If a person is to face the least result of using fruitless words, according to that, he will be reborn in the human world with no one believing what he says.

“Monks, taking intoxicating drinks and drugs, doing it repeatedly and frequently, will cause rebirth in hell, it will cause rebirth in the animal world and ghost world. If a person is to face the least result of taking intoxicating drinks and drugs, according to that, he will be reborn in the human world and be mentally ill.”

Thus have I heard: On one occasion the Blessed One was living in Sāvatthi, at Jeta’s Grove, at Anāthapiṇḍika’s monastery. Now when the night was far advanced, a certain deity whose surpassing radiance illuminated the whole of Jeta’s Grove, came to the presence of the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:

Deva:

“About the declining man we question you, Gotama, the great teacher we have come to ask the Blessed One: What is the cause of his downfall?”

Supreme Buddha:

“Easily known is the progressing one. Easily known is the declining one. The lover of Dhamma prospers. The hater of Dhamma declines.”

Deva:

“We understand this as explained by you; this is the first cause of his downfall. Tell us the second, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“The vicious are dear to him. He likes not the virtuous. He approves the teachings of the ill taught. This is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the second cause of his downfall. Tell us the third, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“The fondness of sleep and company, being inactive and lazy, and displaying anger this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the third cause of his downfall. Tell us the fourth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If someone being affluent, does not support his mother and father who are old and past their prime this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the fourth cause of his downfall. Tell us the fifth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If one by falsehood deceives either a brāhmana, or a recluse, or any other homeless one this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the fifth cause of his downfall. Tell us the sixth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If someone who is possessed of much wealth, who has gold and abundance of food, but enjoys these delicacies by himself this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the sixth cause of his downfall. Tell us the seventh, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If one, proud of his birth, of his wealth, and of his clan, despises his relations this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the seventh cause of his downfall. Tell us the eighth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If one is addicted to women, is a drunkard, a gambler, and wastes all of his earnings this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the eighth cause of his downfall. Tell us the ninth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“Not satisfied with his own wife, he is seen among prostitutes and the wives of others. This is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the ninth cause of his downfall. Tell us the tenth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“A person past his youth takes as wife, a girl in her teens, and sleeps not, being jealous of her. This is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the tenth cause of his downfall. Tell us the eleventh, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“If one appoints authority to a woman or a man who is a drunkard and spends carelessly, this is the cause of his downfall.”

Deva:

“We understand this as explained by you; this is the eleventh cause of his downfall. Tell us the twelfth, O Blessed One. What is the cause of his downfall?”

Supreme Buddha:

“One is born in the kings’ cast but having little wealth and great ambitions, wishes selfishly to become the king. This is the cause of his downfall.

“Fully realizing these twelve causes of downfall in the world, the sage, endowed with noble insight, enters the realm of Nibbāna.”

399. The city of Pāṭaliputta, which is known as the Kusuma kingdom, is like an ornament for the entire earth. Two nuns who were born into the Sākyan clan possessed good qualities and they were living in that city.

400. One of those nuns was named Isidāsī; the second one was named Bodhī. Both were very virtuous. Both delighted in meditation and had memorized the Buddha’s teaching well. They had shaken off their defilements.

401. One day, they went on their alms round and had their meal. After washing their bowls, they sat happily in a secluded place. On that occasion, this conversation took place:

402. [Bodhī:] Noble Isidāsī, you are gorgeous and you are still in the prime of your youth. What fault did you see in the household life that made you become a nun?

403. Asked in this way in a secluded place, Isidāsī, who was skilful in the teaching of the Dhamma, replied: “Then, Bodhī, listen to how I became a nun.”

404. [Isidāsī:] My father was a wealthy merchant in the city Ujjenī. He was restrained by virtue. I was his only daughter, dear, charming and beloved.

405. Once, from the city of Sāketa, a marriage was proposed to me from a high-caste family. That man was also a wealthy merchant. My father gave me away to that family as their new daughter in-law.

406. From then on, every morning and evening, approaching my mother-in-low and father-in-law, I worshiped their feet. I obeyed every rule they commanded.

407. Every time I saw my husband’s sisters, brothers, and his other family members, I would immediately stand up and give them my seat.

408. I satisfied them with food, drink, sweets, and anything they desired. I served them as best as I could.

409. I attended to their every need. When my husband arrived, I would wash his feet. When I approached him, I always worshiped him with joined palms.

410. Taking a comb, perfumes, jewelry and a mirror, I myself adorned my husband as though I was a servant-girl.

411. I prepared the rice myself. I washed the dishes myself. I looked after my husband as a mother looks after her only son.

412. Though I lived attending to every need of my husband and worked hard like a servant, organizing everything humbly, not being lazy, and being virtuous, my husband would scold me angrily.

413. He said to his mother and father, “I will leave this house and go. I won’t have anything to do with this family life together with Isidāsī.”

414. [Parents:] Do not speak in this way son. Isidāsī is undoubtedly a smart and lucky wife. She has always been energetic and never lazy. This being the case, why are you so displeased with Isidāsī?

415. [Husband:] Yes, she has done no harm to me but I will not live with Isidasī. She is extremely boring. I have had enough of her. I will leave this house without telling any of you.

416. Hearing his words, my father-in-law and mother-in-law asked me, “What offense have you committed? Tell us truthfully what you have done.”

417. [Isidāsī:] I haven’t offended him at all. I have not harmed him, or said any harsh words to him. What can I do when my husband hates me?

418. Overcome by grief and pain, his parents led me back to my father’s house, saying, “We have lost the goddess of fortune, who kept our son safe.”

419. This time, my father gave me in marriage to a wealthy family who earned half of what my father did.

420. Just like before, I only lived in their house for a month, then he too rejected me, although I served him like a slave-girl, not harming him, and possessed of virtue.

421. Finally my father brought home a man who lived by begging food from others, and told him, “Throw away your rags and plate. Be my son-in-law.”

422. He also lived with me for only a short time, and then said to my father, “Give back my rags, pot, and cup. I am going to live by begging again.”

423. Then my father, mother, and all of my relatives told him: “What have we not done for you here in this house? Tell us what you want and we can arrange that for you in a minute.”

424. Spoken to in this way, he said: “I am very well strong enough to live on my own. I have had enough with Isidāsī. I don’t want to live together with her under the same roof.”

425. I allowed him to go and he departed. All alone, I thought to myself, “Without taking leave from anyone I must go and commit suicide or become a nun.”

426. In my city, there lived a noble nun named Jinadattā, who was an expert in the discipline, was well learned in the Dhamma, and possessed virtue. She came to my father’s house on her alms round.

427. Seeing her in our house, I rose up from my seat and offered it to her. She sat down and I worshipped her feet and I offered her food.

428. I served her with food, drink, sweets and whatever was prepared at my house. Then I said to her: “Noble nun, I too wish to become a nun.”

429. Then my father said to me: “My dear daughter, practice the Dhamma while living at home. Serve recluses with food and drinks.”

430. I fell down crying at my father’s feet. Worshipping, I said to him: “No, I am experiencing the result of my own bad actions done by me alone. Let me destroy this evil.”

431. Then my father said to me, “The best of humans, the Buddha, attained the greatest goal, Nibbāna. May you also attain the greatest goal, enlightenment, Nibbāna.”

432. I worshiped my father, mother, and the community of my relatives. I became a nun. Seven days after becoming a nun, I attained the Triple Knowledge.

433. I can recollect my last seven births; the pain I have been experiencing was a result of an evil action done by me in those past lives. I will explain it to you, please listen attentively.

434. Seven lives ago, in the city of Erakaccha, I was a wealthy gold-smith. Intoxicated by pride in my youth, I engaged in sexual misconduct with the wives of others.

435. When I passed away from that life, I immediately fell into hell. I was boiled in hell for a long time. Once I escaped from the life in hell, I was reborn in the womb of a female monkey.

436. Seven days after my birth an elder monkey, the leader of the herd, castrated me. This was the result of that evil action of seducing the wives of others.

437. I passed away from that life and I was reborn in the womb of a one-eyed, lame female goat in the Sindhava forest.

438. There too I was castrated. I walked for twelve years carrying kids on my back. My wound was worm infested and the disease worsened. This was the result of that evil action of seducing the wives of others.

439. I passed away from that life and was reborn in the womb of a cow belonging to a cattle dealer. I was a reddish calf. In the twelfth month after my birth, I was castrated.

440. I ploughed the earth dragging a heavy plow and pulling a heavy cart. I became blind and diseased. This was the result of that evil action of seducing the wives of others.

441. I passed away from that life and I was reborn as a homeless street child. I was neither a woman nor a man. This was the result of that evil action of seducing the wives of others.

442. I died in my thirtieth year. I suffered a lot. I was reborn as a little girl into a poor carter’s family that had little wealth and was greatly oppressed by creditors.

443. Then, because of their large unpaid debt, a caravan leader took me forcefully from my family and dragged me away screaming.

444. Then in my sixteenth year, the marriageable age, the caravan leader’s son name Giridāsa took me as his wife.

445. He had another wife who was virtuous and possessed of good qualities. She was very loyal towards her husband. I became jealous of her and made our husband angry towards her.

446. It was my own sexual misconduct and jealousy that resulted in my husbands rejecting me, although I served them like a servant-girl. But now I have destroyed entirely all the results of all those evil actions.

These verses were said by Arahant Nun Isidāsī.